The Greek that is translated in English as “asleep” or similar is translated in Burmese as “royally asleep.” In the widely-used translation by Judson an honorific particle is added to every verb that describes an action of Jesus, so here he is “royally asleep.” (source: S.V. Vincent in The Bible Translator 1962, p. 196f. )
See also sound asleep.
The now commonly-used German idiom die Augen gehen über (literally “the eyes overflow”), which today primarily means “amazed” (in the sense of “making big eyes”) was made popular in 1522 in the German New Testament translation by Martin Luther. For other idioms or terms in German that were coined by Bible translation, see here.
In the German New Testament translation by Berger / Nord (publ. 1999) it is translated as Jesus brach in Tränen aus or “Jesus burst into tears.”
In Burmese, the widely-used translation by Judson adds an honorific particle to every verb that describes an action of Jesus, so here he “cries royally.” (source: S.V. Vincent in The Bible Translator 1962, p. 196f. )
In the Pfälzisch translation by Walter Sauer (publ. 2012) it is idiomatically translated as (Do sin Jesus) die Träne kumme, literally “Jesus’ tears came.” (source: Zetzsche)
The Greek that is translated in English as “music” is translated in Muna as “the sound of the gong and the drum.” René van den Berg explains: “There is no abstract word for ‘music’ (the footnote has the loan musik).”
In Noongar it is translated as “singing” (source: Warda-Kwabba Luke-Ang), in Mazagway as “the sound of singing” (source: Ken Hollingsworth), in Uma as “people playing flutes” (source: Uma Back Translation), in Yakan as “playing-of-the-kulintang/gongs” (source: Yakan Back Translation), in Western Bukidnon Manobo as “drum” (source: Western Bukidnon Manobo Back Translation), and in Mofu-Gudur as “the sound of drumming” (source: Ken Hollingsworth).
In Burmese it is “the sound of beating-blowing.” “‘Beating blowing’ is a general term for instrumental music and covers the sound of percussion instruments, wind and brass instruments which are blown, and some stringed instruments which are also ‘beaten.'” (Source: Anonymous)
The different Greek words (agapaō and phileō) that are used in the conversation between Jesus and Peter and that are typically all translated “love” in English are differentiated in some translations of the 2000s and 2010s. A number of German translations (Luther 2017, Neue Genfer Übersetzung 2011, Menge 2010, BasisBible 2021) use lieben (for agapaō) vs. lieb haben for phileō (“love” vs. “be very fond of”). Likewise, the French Bible Segond 21 (publ. 2007) uses aimer vs. avoir l’amour with a similar difference and the Burmese Myanmar Standard Bible (2017) has hkyit (ချစ်) vs. hkyithkain (ချစ်ခင်), also “love” vs. “love / be fond of.” Kayaw makes a distinction as well. (Source: Anonymous).
See also Translation commentary on John 21:15 with a view from 1980.
There are three different levels of speech in Burmese: common language, religious language (addressing and honoring monks, etc.), and royal language (which is not in active use anymore). Earliest Bible translations used exclusively royal and religious language (in the way Jesus is addressed by others and in the way Jesus is referred to via pronouns), which results in Jesus being divine and not human. Later editions try to make distinctions.
In the Common Language Version (publ. 2005) the human face of Jesus appears in the narrative of the angel’s message to Joseph and what Joseph did in response (Matthew 1:21-25). The angel told Joseph that Mary was going to give birth to a son, not a prince.
Likewise in Luke 2:6-7 the story of Jesus’ birth in Bethlehem is told simply using the Common language. Again in the description of the shepherds’ visit to the baby Jesus (Mark 1:21-25), in the story of Jesus’ circumcision (Luke 2:6-2:7), and in the narrative of the child Jesus’ visit to Jerusalem (Luke 2:46-51), the human face of Jesus comes to the forefront.
On the other hand, the child Jesus is clearly depicted as a royal or a divine child in the story of the wise men (Matthew 2:9-12), the story of the flight to Egypt (Matthew 2:13-14), and the return to Nazareth (Matthew 2:20-21).
(Source: Gam Seng Shae in The Bible Translator 2002, p. 202ff. )
See also Mary (mother of Jesus).
The Hebrew that is translated as “eagle” in English is translated in the Burmese translation by A. Judson (first publ. in 1823, still the most widely-used translation in Myanmar) as rhvelanghta (ရွှေလင်းတ) or “golden vulture (or: “eagle”).” While this might be a correct translation overall, the fact that vultures are disliked in Myanmar culture and they’re not considered to be a majestic bird, has some readers feel uneasy about the translation choice, especially for this verse (Isaiah 40:31). Some new translations use a different term that uses a word that specifically identifies an eagle. One revision of the Judson Bible is specifically known as the “Eagle edition” of 2006. “The editors are not known, and identified themselves only as ‘CRC.’ Basing their work on Judson’s version of the Myanmar Bible, they edited and changed many words, phrases, and sentence structures. The main concern of this edition is probably the translation of the word ‘eagle,’ thus the name ‘Eagle Edition.” (Source: Khoi Lam Thang in The Bible Translator 2009, p. 195ff.)
Anna Sui Hluan (2022, p. 257) remarks: “The fact that the authors of the revised translation remain anonymous, and that so few have questioned Judson’s translation, can be linked to Myanmar’s culture of respect. Adoniram Judson is not only respected among Christians but also by other religious groups in Myanmar, because of his contribution to the Burmese language.”
The name that is transliterated as “Mary” in English is translated in Spanish Sign Language with arms folded over chest which is the typical pose of Mary in statues and artwork. (Source: John Elwode in The Bible Translator 2008, p. 78ff. )
“Mary” in Spanish Sign Language, source: Sociedad Bíblica de España
In American Sign Language it is translated with a sign for the letter M and the sign for “virgin,” which could also be interpreted as “head covering,” referring to the way that Mary is usually portrayed in art works. (Source: Ruth Anna Spooner, Ron Lawer)
“Mary” in American Sign Language, source: Deaf Harbor
In the Burmese Common Language Version (publ. 2005), Mary is described as a king’s mother by using the royal noun suffix taw / တော် with the word “mother” in Matthew 1:16 and Luke 2:33. This is done to highlight the status of Jesus as a king or the divine Son. Othjer passages where taht is used include Matthew 2:11, 13, 14, 20, and 21. (Source: Gam Seng Shae in The Bible Translator 2002, p. 202ff. ) See also Jesus’ human vs. divine nature in modern Burmese translation.
Learn more on Bible Odyssey: Mary in Latin America and the Caribbean and Mary, the Mother of Jesus .
The Greek that is translated as “comforter,” “advocate,” or “helper” in English is similarly difficult to translate in other languages.
Nida (1952, p. 164) notes:
“Perhaps no word in all the New Testament is so hard to translate adequately as the word ‘Comforter.’ The Greek word, generally transliterated as Paraclete, is exceedingly rich in its wealth of meaning, for it implies not only “to comfort” but also “to admonish,” “to exhort,” “to encourage,” and “to help.” To put all these meanings into one native expression is indeed difficult, and yet the missionary translator must try to find a term or phrase which will give the people an adequate picture of the unique ministry of the Holy Spirit.
“In the Tausug language of southern Philippines the people use the phrase ‘the one who goes alongside continuously.’ In this sense He is the constant companion of the believer. In Eastern Highland Otomi of central Mexico the native believers have suggested the phrase “He who gives warmth in our soul.’ One can readily see the picture of the chilled heart and life seeking comfort in the Living Word and finding in the ministry of the Spirit of God that warmth which the soul so needs if it has to live in the freezing atmosphere of sin and worldly cares.
“The Baoulé Christians speak of the Comforter as ‘He who ties up the thoughts.’ The thoughts of the worried heart are scattered every place in senseless and tormenting disorder. The Comforter ties up these distracted thoughts, and though they still exist, they are under the control of the Spirit.”
In Luba-Katanga the legal aspect of Paraclete is particularly emphasized with the term Nsenga Mukwashi, a term that’s also used in the traditional legal system, referring to a person who in court proceedings “interests himself in the people and stands by them in trouble, in other words to plead their cause and be their advocate.” (Source: Wilfred Bradnock in The Bible Translator 1953, p. 49ff. )
In South Bolivian Quechua it is translated as “the heartener (=one who make one have a heart)” (source: T.E. Hudspith in The Bible Translator 1952, p. 66ff. ).
“When porters, carrying heavy loads on their heads, go on long journeys, often for as long as two or three months, they may become sick with malaria or dysentery, and in their weakness they straggle to the end of the line of carriers. Finally in complete exhaustion they may collapse along the trail, knowing full well that if they do not get to the safety of the next village, they will be killed and eaten by wild animals during the night. If, however, someone passing along the trail sees them lying there prostrate, and if he takes pity on them, stooping down to pick them up and helping them to reach the safety and protection of the next village, they speak of such a person as ‘the one who falls down beside us.’ It is this expression [that was] taken to translate ‘Comforter,’ for this is the One who sustains, protects, and keeps the children of God on their journey toward their heavenly home.”
“In Chichewa, it is translated in 1 John 2:1 by nkhoswe yotinenera: ‘mediator who speaks on our behalf.’ The nkhoswe is the traditional clan representative who speaks on behalf of individual members in negotiations involving another clan, as when a marriage is being arranged or a dispute (‘case’) is being settled. The modification yotinenera emphasizes the fact that the group as a whole requires this representation — certainly a very fitting metaphor depicting Christ’s role in pleading the case of humanity before his heavenly Father.” (Source: Wendland 1987, p. 78)
In Burmese, Adoniram Judson’s translation (publ. 1835) uses the term upjitze saya (ဥပဇ္ဈာယ်ဆရာ). This term refers to one’s first teacher, guide, and mentor. Specifically, in a Buddhist context, it refers to a senior monk who trains novitiate monks. At their ordination this senior monk is positioned closest to the novitiate when he recites his memorized lines for ordination, and can serve as a “prompter” if he stumbles, or forgets his lines. This connects with the Holy Spirit’s role to “teach you all things, and bring to your remembrance all that I have said to you” (John 14:26). More recent Burmese translations have abandoned this term in favor of various, more generic, terms for “helper”, perhaps because upjitze saya is a rare term and not understood well for those coming from a non-Buddhist context.
In Miao (Chuanqiandian Cluster) it is translated as “one who gets at the heart round the corner” (source Kilgour 1939, p. 150) and in Tsafiki as “helping Counselor” (source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.).
See also this devotion on YouVersion .